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Just in time for the Holy Year of Mercy, Fr. Raniero Cantalamessa, preacher to the papal household, delves into the mystery of mercy, both human and divine. Jesus is “the mercy of God who became flesh,” and it is his gaze of mercy that transforms us. Among the Gospel passages he explores are Jesus’ encounters with Zacchaeus and the woman caught in adultery as well as the passion of Jesus, “the height of God’s mercy,” and his resurrection, “the victory of God’s mercy.” He also reminds us that just as we are recipients of God’s mercy, we are called to be merciful to others. Insightful and inspiring!
Citation preview
The Gaze of Mercy
A Commentary on
Divine and Human Mercy
Raniero Cantalamessa
Translated by Marsha Daigle-Williamson, PhD
To His Holiness Pope Francis,
who has placed mercy at the center
of the life and reflection of the Church.
English language edition © 2015 by Raniero CantalamessaFirst published in Italian by Edizioni San Paolo s.r.l.
Piazza Soncino 5 – 20092 Cinisello BalsamoMilan, Italy, © 2015 by Edizioni San Paolo, s.rl.
All rights reserved.
Published by The Word Among Us Press7115 Guilford Drive
Frederick, Maryland 21704www.wau.org
19 18 17 16 15 1 2 3 4 5ISBN: 978-1-59325-285-4eISBN: 978-1-59325-477-3
Scripture texts used in this work are taken from The Catholic Edition of Revised Standard Version Bible, copyright © 1965, 1966 by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used with
permission. All rights reserved.
Cover design by Faceout StudiosCover image: Georges Rouault(1871–1958), The Head of Christ@ 2015 Artists Rights Society (ARS), New York / ADAGP, Paris
Photo image @ The Cleveland Museum of Art
No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—electronic, mechanical, photocopy, recording, or any other—except for brief quotations in printed reviews, without the prior permission of the
author and publisher. Made and printed in the United States of America
Library of Congress Control Number: 2015953884
Table of ConTenTs
Introduction 7
1. In the Beginning Was Love (Not Mercy!) 10
2. “In remembrance of his mercy” The Mercy of God Becomes Flesh 23
3. “He has gone in to be the guest of a man who is a sinner” Jesus and Zacchaeus 32
4. “Neither do I condemn you” Jesus and the Woman Caught in Adultery 41
5. “I desire mercy, and not sacrifice” The Conversion of Matthew 51
6. A Woman with a Flask of Ointment Jesus and the Sinful Woman 58
7. Mercy for People in “Irregular” Situations Jesus and the Samaritan Woman 66
8. Believing in the Mercy of God Peter and Judas, Two Almost Parallel Stories 75
9. There Will Be Joy in Heaven over One Sinner Who Repents The Parables of Mercy 83
The Gaze of Mercy
10. “For our sake he made him to be sin” The Passion of Christ, the Height of God’s Mercy 96
11. “He was raised for our justification” The Resurrection of Christ, the Victory of God’s Mercy 104
12. “The righteousness of God has been manifested!” God’s Justice and Mercy 110
13. “Your sins are forgiven” The Sacrament of Mercy 117
14. “With joy you will draw water from the wells of salvation” The Mercy of God in the Liturgy 128
15. “Blessed are the merciful, for they shall obtain mercy” From Gift to Duty 138
16. Put On Visceral Mercy Benevolence before Beneficence 148
17. The Mercy of Outsiders The Parable of the Good Samaritan 158
18. “The Father will give you another counselor” The Holy Spirit and Divine Mercy 165
Conclusion The World Will Be Saved by Mercy 176
7
InTroduCTIon
I read the statement somewhere (I can’t remember where) that
“Too many discussions about love circle around its mystery rather
than entering into it.” I believe the same must be said about mercy,
which is a particular aspect of love. The discussion that I am about
to present belongs to the first category and circles around the mys-
tery of mercy. To enter into the mystery, we need to be attracted
to it. One can knock at the door, but the door can only be opened
from the inside. The mystery of mercy is in fact identified in the
Bible with the pure and simple mystery of God. It is the burn-
ing bush that one cannot approach without our sandals being
removed, that is, without having abandoned the pretense of mov-
ing ahead on our own with our own arguments.
So why, then, write about mercy? The question is a real one.
What helped me to get beyond it is the memory of a Gospel epi-
sode, the episode of the paralytic narrated by the Gospel writer
John, who was at the pool of Bethsaida for thirty-eight years (see
John 5:1ff). People believed that the water in the pool had the
power to heal the first person who plunged into it when an angel
stirred the water. The unfortunate man complained to Jesus that
he had no one to lower him into the water at just the right time.
The pool worked the miracle, but it was necessary for someone
to help the paralytic get in it, to plunge him into it. This is the goal
and the hope that make me venture to write these pages: to encour-
age and “push” myself as I write to leap into the great healing
8
The Gaze of Mercy
pool of God’s mercy—and, if possible, those who would read this
book. Its waters are once again being “stirred” for a whole year,
thanks to the Jubilee Year of Mercy called by Pope Francis on the
occasion of the fiftieth anniversary of the Second Vatican Council.
The link between the theme of mercy and the Second Vatican
Council is anything but arbitrary or minor. St. John XXIII, in his
opening address for the council on October 11, 1962, pointed to
mercy as the new approach in the council’s style: “The Church
has always opposed . . . errors [throughout the ages]. Frequently
she has condemned them with the greatest severity. Nowadays,
however, the Spouse of Christ prefers to make use of the medicine
of mercy rather than that of severity.”1 In a certain sense, half a
century later the Year of Mercy celebrates the faithfulness of the
Church to this promise.
A comment on this book’s contents. The word “mercy” (hesed
in Hebrew, eleos in Greek) recurs in the Old Testament and the
New Testament in two contexts and with two different meanings,
even though they are interdependent. Its first and original meaning
indicates the sentiment that God fosters toward human beings. Its
second meaning indicates the sentiment that human beings should
1 www.vatican2voice.org/91docs/opening_speech.htm. All quotes from papal and council documents in this book are from the Vatican website.
9
Introduction
foster toward one another: mercy as a gift and mercy as a duty, or
rather, as we will see, as a debt.
Consequently, in the first part of the book, we will reflect on
God’s mercy, on its manifestations in the history of salvation and
in Christ and on the means of grace in the Church’s sacraments
through which mercy reaches us. In the second part, we will reflect
on our duty to be merciful and on the “works” of mercy, in par-
ticular on the duty of the Church and its ministers to be merciful
to sinners, just as Jesus was.
It has been rightly said about Orthodox icons that the body is
included for the sake of the face, and the face is included as a frame
for the gaze. That is the reason for the choice of the book’s title
and for the cover image. It is rare to find an image that speaks to
us of the merciful gaze of Christ with more power than this face
of Christ by Georges Rouault.
10
Chapter 1
In the Beginning Was Love (Not Mercy!)
1. God Is Love
John begins his Gospel by saying, “In the beginning was the Word”
(John 1:1). He does not say “the beginning was the Word,” but
in the beginning was the Word. The Word “was in the beginning
with God” (1:2) but was not itself “the beginning.” The begin-
ning of everything is not the Word or an abstract divine essence
or a Supreme Being but the Person of the Father.
According to the traditional view of the Greek Fathers, which
is increasingly more widely shared by Latin theology today, the
concept of unity in God is not separable from the concept of the
Trinity but forms a unique mystery and flows from a unique act.
With our limited human vocabulary, we can say that the Father
is the fountain, the absolute origin, of the movement of love. The
Son cannot exist as the Son unless he receives from the Father all
that he is. The Father is the only one, even within the Trinity, who
does not need to be loved in order to love.
The unique God of the Christians is thus the Father—not, how-
ever, conceived of on his own (how can he be called “father” unless
he has a son?), but as the Father always begetting the Son and
11
In the Beginning Was Love (Not Mercy!)
giving himself to him with an infinite love that unites them both,
which is the Holy Spirit.
This love in the Trinity, which constitutes the Trinity, is their
very nature, to use a word accessible to us even if it is inadequate;
it is not grace. It is love, not mercy. The Father loving the Son is
not a grace or a concession; it is in a certain sense a necessity. The
Father needs to love in order to exist as Father. The Son loving
the Father is not a concession or a grace; it is an intrinsic neces-
sity even if it occurs with the utmost freedom; the Son needs to be
loved and to love in order to be the Son. The Father begets the Son
in the Holy Spirit by loving him; the Father and the Son breathe
forth the Holy Spirit in loving each other.
What St. Bernard says about love is fully and absolutely realized
only in God; it has no other “why” outside itself: “Love suffices
in itself; it pleases in itself and for its own sake. It is its own merit
and reward. Love does not need any cause beyond itself, nor any
fruit—its fruit is its use. I love because I love; I love so that I may
love.”2 Love is enough unto itself, but nothing is enough for love!
The action of God toward human beings is proof of that!
2 St. Bernard, On the Song of Songs, “Sermon 83,” 4, quoted in Bernard McGinn, The Essential Writings of Christian Mysticism (New York: Modern Library, 2006), p. 259; see Opera omnia, ed. Cisterc. 2, 1958, pp. 300–301.
12
The Gaze of Mercy
2. Love Makes a Gift of Itself
What happens when God created the world and human beings in
it who are made in his image and likeness? Love makes a gift of
itself. Love, like the good, by its nature “tends to pour itself out”;
it is “diffusivum sui.”3 In the fourth Eucharistic prayer in use
after the Second Vatican Council, the Church prays, “[You] have
made all that is, so that you might fill your creatures with bless-
ings and bring joy to many of them by the glory of your light.”
St. Catherine of Siena, in one of her prayers, expressed this same
truth with impassioned words:
Why then, Eternal Father, did you create this creature of yours?
I am truly amazed at this, and indeed I see, as you show me, that
you made us for one reason only: in your light you saw yourself
compelled by the fire of your charity to give us being, in spite of
the evil we would commit against you, eternal Father. It was fire,
then, that compelled you. O unutterable love, even though you
saw all the evils that all your creatures would commit against your
infinite goodness, you acted as if you did not see and set your eye
only on the beauty of your creature, with whom you had fallen in
love like one drunk and crazy with love. And in love you drew us
out of yourself, giving us being in your own image and likeness.
3 St. Thomas Aquinas, Summa Theologiae I, q. 5, a. 4, ad 2.
13
In the Beginning Was Love (Not Mercy!)
You, eternal Truth, have told me the truth: that love compelled
you to create us.4
This love poured out is grace and no longer “love as God’s
nature”; it is gratuitous. It could not be otherwise and is thus a
gift, a condescension. It is hesed, mercy. St. Irenaeus has a won-
derful passage on this point:
God did not accept . . . the friendship of Abraham, as though He
stood in need of it, for He was perfect from the beginning . . . , but
that He in His goodness might bestow eternal life upon Abraham
himself, inasmuch as the friendship of God imparts immortality to
those who embrace it. In the beginning did God form Adam, not
as if He stood in need of men, but that he might have . . . [some-
one] upon whom to confer His benefits. . . . [Service] to God does
indeed profit God nothing but He grants . . . benefits upon those
who serve [Him] because they do serve Him, and on His followers
because they do follow Him; but He does not receive any benefit
from them: for He is rich, perfect, and in need of nothing.5
St. Catherine says that God was “compelled” by his love to
create us, but St. Irenaeus seems to be saying the opposite. Both
assertions express a truth about the mystery: God’s creation of us 4 Catherine of Siena, The Prayers of Catherine of Siena, ed. Suzanne Noffke (New York: Paulist Press, 1983), pp. 112–113. 5 St. Irenaeus, Irenaeus of Lyons: Against Heresies, IV, 13, 4–4, 14, 1 (N. p.: Ex Fontibus, 2015), p. 415.
14
The Gaze of Mercy
is a necessity, but it is also freely undertaken on his part; he is com-
pelled by his love, yet his actions remain completely free.
The mercy of God thus predates humanity’s sin; it is not just a
response to sin because it exists prior to sin. It is through mercy
(eleos), writes St. Athanasius, that God creates human beings “in
his image” and endows them with reason (so they can recognize
him) and with language (so they can praise him).6 It is by grace
and mercy that we are chosen in Christ “before the foundation
of the world, . . . destined . . . to be his sons” (Ephesians 1:4-5).
3. The Gift Becomes Forgiveness
What does the fact of sin introduce into this picture that is new? In
brief, mercy as a gift becomes mercy as forgiveness. The distinction
that Nicholas Cabasilas, a Byzantine theologian in the thirteenth
century, makes between love as a gift and love that suffers helps
us understand this point:
Two things reveal him who loves . . . one, that he in every possible
way does good to the object of his love; the other, that he is will-
ing, if need be, to endure terrible things for him and suffer pain. Of
the two the latter would seem to be a far greater proof of friend-
ship than the former. Yet it was not possible for God since He is
6 See St. Athanasius, On the Incarnation, 3, 11, trans. and intro. John Behr (Yonkers, NY: St. Vladimir’s Seminary, 2011), pp. 52, 60–61; see PG 25, 101, 116.
15
In the Beginning Was Love (Not Mercy!)
incapable of suffering harm. . . . So he devised this self-emptying
and carried it out, and made the instrument [i.e., Christ’s human
nature] by which He might be able to endure terrible things and
to suffer pain. When He had thus proved by the things which He
endured that He indeed loves exceedingly, He turned man, who
had fled from the Good One because he had believed himself to be
the object of hate, towards Himself.7
People’s sin and rebellion produce a wound in God: the love
that was gift becomes a love that suffers. Cabasilas, as we see,
delays the suffering love of God until the time of the Incarnation
and passion of Christ. However, in the third century Origen had
already expressed a different idea that is being rediscovered and
welcomed today by theology and even by the magisterium of the
Church. Origen writes,
[The Savior] came down to earth out of compassion for the human
race. . . . [He] experienced our sufferings even before he suffered
on the cross, before he condescended to assume our flesh: For if
he had not suffered, he would not have come down to live on the
level of human life. . . . What is this suffering that he suffered for
us? It is the suffering of love. The Father, too, himself, the God of
the universe, “patient and abounding in mercy” [Psalm 103:8] and
7 Nicholas Cabasilas, Life in Christ, VI, 2, trans. Carmino J. deCatanzaro (Crestwood, NY: St. Vladimir’s Seminary, 1974), p. 163; see PG 150, 645.
16
The Gaze of Mercy
compassionate, does he not in some way suffer? Or do you not
know that when he directs human affairs he suffers human suffer-
ing? . . . [He] suffers . . . [because] of love.8
Origen’s insight had to wait for the great catastrophes of the
last century to resurface to the consciousness of the Church. In the
second half of the last century, some of the most noted theologians
have spoken about the suffering of God, and the International
Theological Commission has offered a substantially positive
judgment on their readings.9 This perspective, with the necessary
qualifications and cautions, was accepted by John Paul II who
wrote this in his encyclical on the Holy Spirit:
The concept of God as the necessarily most perfect being certainly
excludes from God any pain deriving from deficiencies or wounds;
but in the “depths of God” there is a Father’s love that, faced with
man’s sin, in the language of the Bible reacts so deeply as to say:
“I am sorry that I have made him” [cf. Genesis 6:7]. . . . But more
often the Sacred Book speaks to us of a Father who feels compas-
sion for man, as though sharing his pain. In a word, this inscrutable
and indescribable fatherly “pain” will bring about above all the
wonderful economy of redemptive love in Jesus Christ, so that 8 Origen, “Homily 6,” 6, in Origen: Homilies 1–14 on Ezekiel, trans. and intro. Thomas P. Scheck (Mahwah, NJ: Paulist Press, 2010), pp. 92–93; see GCS 1925, p. 384; see also Origen’s Commentary on Matthew 10, 23, GCS 1935, p. 33.9 See “Teologia, cristologia, antropologia,” in Civiltà Cattolica, 1983, pp. 50–65.
17
In the Beginning Was Love (Not Mercy!)
through the mysterium pietatis love can reveal itself in the history
of man as stronger than sin. . . . Jesus [is] the Redeemer, in whose
humanity the “suffering” of God is concretized.10
There is no new idea here but rather the recovery of the true face
of God in the Bible that was obscured for centuries by the idea of
“the God of the philosophers,” an unmovable mover who moves
everything without himself moving—much less being moved by
anything. A Jewish rabbi came to the same conclusion as Christian
theologians just by studying and commenting on the Bible. Even
before today’s theologians mentioned above, he wrote, “Does God
suffer? This is a terrible question. . . . It seems to me that God is
wounded; God suffers in His justice or in His mercy [that is, when
he punishes sin or when he overlooks sin]. He suffers because of
the man who sins, He suffers with the man who sins.”11
When we speak of the suffering of God, we should not focus
unilaterally on the Father’s suffering but on the suffering of all
three divine Persons. The suffering of God is trinitarian! The Holy
Spirit himself, being the love of God in person, is also consequently
“God’s pain in person.”12
10 Dominum et vivificantem [On the Holy Spirit in the Life of the Church and the World], n. 39. 11 Eugenio Zolli, Before the Dawn: Autobiographical Reflections (1954; repr. ed., San Francisco: Ignatius Press, 2008), pp. 31–32.12 See Heribert Mühlen, “Das Herz Gottes: Neue Aspekte der Trinitätslehre, ” in “Theologie und Glaube, 78 (1988): 141–159.
18
The Gaze of Mercy
What reconciles the discussion of God’s suffering with our
unshakable faith in his perfection and power is that love will tri-
umph in the end over every kind of pain. Then “he will wipe away
every tear from their eyes, and death shall be no more, neither shall
there be mourning nor crying nor pain any more” (Revelation
21:4)—either for us or for God. Love will triumph, but in its own
way: not by destroying evil and turning it back beyond our bor-
ders (that cannot be done without destroying human freedom) but
by converting evil into good, hate into love.
4. The “Visceral” Love of God
To understand something about God’s suffering, we need to take
into account the distinction between nature and person in the
Trinity. In terms of his nature, God is omnipotent and absolutely
perfect; there cannot be any pain in him deriving from a loss of
vitality because he is the Living One who gives life to everything
and never undergoes any loss of life. Thus, when we say that there
cannot be any pain in God, we are speaking of his nature. The
Father is a person who possesses a divine nature and, as such,
concretely expresses his personality in a series of interpersonal
relationships with the Son and the Spirit but also with human
beings and the angels he created. In the first category of relation-
ships intrinsic to his intimate life with the Son and the Spirit, any
kind of pain is absent. Their perfect unity of love and life excludes
every form of pain.
19
In the Beginning Was Love (Not Mercy!)
However, the Father is not only the Father of the Son and the
fountainhead of the Spirit but also the creator of the world and
the human beings he placed in charge of it. He freely entered into
a relationship of love and communion with human beings in the
image of the relationship he has with the Son. He enters into this
relationship with all his glory and all his love. The bond the Father
has with the world, then, involves the inner depths of his whole
personality. This is the relationship in which pain occurs for him.
The Father’s plan for creation cannot actually come to pass
without the collaboration and free adherence of human beings.
In saying no to God, human beings strike at the very heart of the
three divine Persons and their desire for a communion of love with
human beings. This is the source of their pain, the refusal of human
beings to be involved in their love and their holiness. Pain, as we
see, is not a lessening or loss of life in God but is only a modality
through which he expresses his fullness of life and love in the face
of the rejection by human beings.
What happens in God is comparable to what takes place in a
woman who has an intense desire for motherhood but who, for
physical reasons or her husband’s refusal, cannot become a mother.
The frustration of her vivid desire for maternity causes her inner
agony! In the same way, the refusal of obedience and of love on
the part of human beings blocks God’s very intense desire to make
human beings partners in his glory.
The previous comparison helps us understand some of the most
beautiful and powerful texts from the Old Testament on God’s
20
The Gaze of Mercy
mercy. The reaction of God to the unfaithfulness of his people is
compared in those texts to the visceral sentiment of love-pain that a
woman experiences with the rebellion or disgrace of her offspring:
“Is Ephraim my dear son? / Is he my darling child? / For as often
as I speak against him, / I do remember him still. / Therefore my
heart yearns for him; / I will surely have mercy on him, says the
Lord” (Jeremiah 31:20).
The word that is translated as “heart,” “innermost being,” or
“viscera” is rahamim in Hebrew. It comes from rehem, which
means a mother’s womb. This is a painful love, like the one that
Jeremiah himself experiences during the imminent misfortune that
is about to fall upon his people:
My anguish, my anguish [also translated as “heart” or “bowels”]!
I writhe in pain!
Oh, the walls of my heart!
My heart is beating wildly;
I cannot keep silent;
for I hear the sound of the trumpet,
the alarm of war. (Jeremiah 4:19)
It is as though God accepts taking upon himself the suffering
due to the consequences of his people’s sin, announcing beforehand
what will in fact take place on the cross. We read in Hosea that
the people are hard to convert: the more God draws the people to
21
In the Beginning Was Love (Not Mercy!)
himself, the more they do not understand and turn to idols. What
should God do in this situation? Abandon them? Destroy them?
Through the prophet, God is sharing his own inner drama that
demonstrates a kind of “weakness” and impotence due to his pas-
sionate love for human beings. God experiences his “heart skip a
beat” at the thought that his people could be destroyed:
My heart recoils [is turned from anger to pity] within me,
my compassion grows warm and tender.
I will not execute my fierce anger . . .
for I am God and not man. (Hosea 11:8-9)
A human being in similar circumstances could give vent to the
heat of his anger and normally does so, but God, because he is
“holy,” is different. Even if we are unfaithful, he remains faithful
because he cannot deny himself (see 2 Timothy 2:13). God finds
himself without any coercive or defensive ability before human
beings. If human beings choose to block his creative act of love
within them, he does not intervene to impose his authority on
them. He can only infinitely respect the free choice of human
beings. They can reject him and eliminate him from their lives,
and he will let them do that and not defend himself. Or better, his
way of defending himself and defending human beings against their
own destruction will be to continue to love, and to do so eternally.
22
The Gaze of Mercy
This is “the pool,” or better, the depths of the mystery that is
open before us. All we need to do is immerse ourselves into it with
amazement and gratitude.